English
Therefore, temporarily showing the profundity of birth is: Subhuti, Blessed One, even the initial generation of the mind and so on, also acknowledges the attainment of Bodhi in two moments in conventional truth, which is also unreasonable, saying: Subhuti, what do you think, etc. From where is enlightenment realized in two moments? Which mind exists in the first moment and ceases, will that mind be reborn in the second moment in conventional truth? Or without subsequent disappearance, rebirth is impossible. Blessed One, it is not like that, thus answering. Because without cause there will be no effect, so the function of the later moment is also transmitted, and the function of the first moment is approximately established, therefore it is reasonable to attain enlightenment in two moments, even in conventional truth, the function of the first moment is not the main one, this is its summary. Therefore, saying this, not through the previous and subsequent moments, nor without relying on them, special meanings will not arise, this is called the profundity of birth. The meaning of the profundity of cessation is: Subhuti, what do you think? Is the arising mind of the nature of cessation? Saying this, that which arises from that is the past, meaning that existing things disappear. In reality, because it is the nature of cessation, it is said to be of the nature of cessation. Cessation is emptiness, and the Dharma itself possesses this, therefore it is of the nature of cessation, meaning it has the nature of Suchness. The Blessed One said: Will it cease in the second moment? Subhuti, what do you think? Will that which has the nature of cessation cease? Because it is its nature, so only at the moment of arising, it is already controlled by cessation, what else will cease? Thinking like this, Blessed One, it is not like that, thus answering. The Blessed One said: Does the future have the Dharma of cessation? Subhuti, what do you think? Will the unarisen mind become of the nature of cessation? Saying this. No, it means that destruction is the nature of the fading of things, therefore the unarisen thing itself is not of the nature of cessation. What
Chinese
如果这样说，那么刹那间会有其他的止灭吗？世尊说：‘善现，你怎么想？不是止灭之法的那心，会止灭吗？’回答说：‘不，世尊。’因为没有第一个刹那，所以与第二个刹那的止灭相离，因此不会有其他的刹那止灭。如果那样，那么现在生起的事物会止灭吗？世尊说：‘善现，你怎么想？不是不生不灭之法的那心，会止灭吗？’现在生起的事物，因为其他的生没有意义，所以是不生之法。存在的时候没有坏灭，所以是不灭之法。回答说：‘不，世尊。’意思是说，因为它与一和多的自性相离。如果那样，那么会止灭于无吗？世尊说：‘善现，你怎么想？哪个法，自性的体性是止灭之法，它会止灭吗？’意思是说，名为无事物的法，哪个是自己自性的体性止灭，也就是与色等体性相离的法性，会止灭吗？回答说：‘不，世尊。’因为刚刚过去的第三时的事物止灭被排除，所以因为不是存在，所以无事物本身不会止灭。那么，像幻象一样的事物会止灭吗？世尊说：‘善现，你怎么想？诸法的法性是什么，它会止灭吗？’世尊说。回答说：‘不，世尊。’因为法性如果没有观察，单独一个就令人愉快，所以是虚假的体性，因此不会在胜义中止灭。然而，所有生起的自性成为幻象自性的事物，在世俗中止灭，称为甚深止灭。甚深如是的意义是，善现，你怎么想？如是怎样，会如其那样安住吗？世尊说。菩萨是指剩余的部分。因为具有不分别的智慧之境，所以世尊，如是怎样，
English
If it is said like that, then will there be other cessations in an instant? The Blessed One said, 'Subhuti, what do you think? Will that mind which is not of the nature of cessation, cease?' He replied, 'No, Blessed One.' Because there is no first instant, it is separate from the cessation in the second instant, therefore there will be no other instant that ceases. If that is the case, then will what arises now cease? The Blessed One said, 'Subhuti, what do you think? Will that mind which is not of the nature of non-arising and non-ceasing, cease?' What arises now, because other births are meaningless, is of the nature of non-arising. When it exists, there is no destruction, so it is of the nature of non-ceasing. He replied, 'No, Blessed One.' It is meant to say that it is separate from the nature of one and many. If that is the case, then will it cease into nothingness? The Blessed One said, 'Subhuti, what do you think? Which dharma, whose nature of self is the dharma of cessation, will it cease?' It means, which dharma named as non-thing, which is the cessation of its own nature of self, that is, the dharma nature separate from the nature of form etc., will it cease? He replied, 'No, Blessed One.' Because the cessation of the things of the third time that have just passed is excluded, so because it is not existence, therefore the non-thing itself will not cease. Then, will something like an illusion cease? The Blessed One said, 'Subhuti, what do you think? What is the dharma nature of all dharmas, will it cease?' said the Blessed One. He replied, 'No, Blessed One.' Because the dharma nature, if not examined, is pleasant by itself alone, so it is a false nature, therefore it will not cease in the ultimate sense. However, all things that arise whose nature becomes the nature of illusion, cease in the conventional sense, and are called profound cessation. The meaning of profound suchness is, Subhuti, what do you think? How is suchness, will it remain as it is? said the Blessed One. Bodhisattva refers to the remaining part. Because it possesses the realm of non-discriminating wisdom, therefore, Blessed One, how is suchness,
Chinese
如是祈请后，三世的菩萨们如果安住于如是性，是否会恒常成为如是性呢？ 善现，你意谓如何？ 如果如是性安住于如是，难道不会变成非恒常吗？ 这样说是因为，文字是从阿字中产生的，所以会变成无常、非恒常，但你认为这是恒常安住的如是性吗？ 凡是缘起，你都认为是空性。 因为这样说，世俗谛的事物之义是刹那的自性，所以回答说不是这样的。 那么，因为是实义的自性，所以仅仅不是甚深吗？ 善现，你意谓如何？ 如是性不甚深吗？ 这样说。 世尊，所谓的甚深，是指即使了悟了色等事物的意义，也不能现见与它们无有差别，因此如是性甚深难以了悟，是这个意思。 甚深所知之义是，善现，你意谓如何？ 如是性有心吗？ 这样说。 因为如是性没有基础的自性，所以回答说不是这样的。 那么，如是性和心会变成无有差别吗？ 善现，你意谓如何？ 如是性有心吗？ 这样说。 因为如是性没有基础的 自性，所以回答说不是这样的。 那么，如是性和心会变成无有差别吗？ 善现，你意谓如何？ 这是如是性吗？ 这样说。 回答说不是这样的，是因为世俗谛和胜义谛互相舍弃的缘故。 心就是如是性。 实际上，如是性会变成与心相异吗？ 善现，你意谓如何？ 如是性之外有心吗？ 这样说。 因为不是从法界之外而来，所以不是法，以这样的想法回答说不是这样的，这是如是性的自性。
English
Having prayed thus, if the Bodhisattvas of the three times abide in suchness, will they constantly become suchness? Subhuti, what do you think? If suchness abides as it is, will it not become impermanent? This is said because letters arise from the letter A, so it becomes impermanent, non-eternal, but do you think this is the suchness that abides eternally? Whatever arises dependently, you consider to be emptiness. Because of this, the meaning of conventional reality is the nature of a moment, so he replied that it is not so. Then, because it is the nature of the real meaning, is it only not profound? Subhuti, what do you think? Is suchness not profound? This is what was said. World-Honored One, the so-called profound means that even if one understands the meaning of things such as form, one cannot directly see that there is no difference from them, therefore suchness is profound and difficult to understand, this is the meaning. The meaning of profound knowable is, Subhuti, what do you think? Does suchness have a mind? This is what was said. Because suchness does not have a foundational nature, he replied that it is not so. Then, will suchness and mind become non-different? Subhuti, what do you think? Does suchness have a mind? This is what was said. Because suchness does not have a foundational nature, he replied that it is not so. Then, will suchness and mind become non-different? Subhuti, what do you think? Is this suchness? This is what was said. The reply that it is not so is because conventional truth and ultimate truth abandon each other. Mind is just suchness. In reality, will suchness become different from mind? Subhuti, what do you think? Is there a mind other than suchness? This is what was said. Because it does not come from outside the Dharmadhatu, therefore it is not Dharma, with this thought he replied that it is not so, this is the nature of suchness.
Chinese
因为如此，在真如中没有见到真如，没有见到就是甚深智慧，是这样认为的。甚深行持的意义是，善现，你认为如何？谁那样行持呢？这样说，那样就是真如的自性。祈请说，在真如中根本没有行持。世尊，谁那样行持，他什么也不行持。为了阐明这个，所以迎接“那为什么呢”的疑问，祈请说“像这样，对于它”等等。这样说，因为安住在真如中，对于他来说，就是修习差别的完全行持。那些成为真如的因果，因为没有次第，所以不进入，也不完全行持，因此没有成为原因。因此，说“法性行持一切”，这就被称为甚深行持。无二甚深的意义是，善现，菩萨摩诃萨谁等等，是这样说的。行持什么呢？就是什么境随后安住呢？行持胜义谛，就是无相的行持，因为无二，所以在法界中行持，就是成为无二的甚深，是这样认为的。阐明这个就是，善现，你认为如何？ 菩萨摩诃萨谁行持胜义谛，他行持相吗？是这样说的。不是这样的，就是因为遮止了相和无相的作意，所以不是行持对实有和非实有显现执著的相的体性。善巧方便甚深的意义是，善现，你认为如何？他没有破坏那个相吗？是这样说的。没有破坏吗的意义是没有舍弃，或者简要的意思。不是这样的，就是一切法以无所缘的力量没有显现。因为相不是存在的。如果那样，那么就是远离相吗？善现，你认为如何？菩萨
English
Because of this, not seeing Suchness in Suchness, not seeing is considered profound wisdom. The meaning of profound conduct is, Subhuti, what do you think? Who acts like that? It is said that way, that way is the nature of Suchness. Praying, there is absolutely no conduct in Suchness. World Honored One, whoever acts like that, he does not act on anything. In order to clarify this, the question of "Why is that?" is welcomed, and it is prayed, "Like this, for him," and so on. It is said that because one abides in Suchness, for him, it is the complete conduct of practicing distinctions. Those causes and effects that become Suchness, because there is no order, they do not enter, nor do they completely conduct, therefore there is no becoming a cause. Therefore, saying "Dharmata conducts everything," this is called profound conduct. The meaning of non-duality is, Subhuti, Bodhisattva Mahasattva who, etc., is said in this way. What does one conduct? What realm does one subsequently abide in? Conducting the ultimate truth, that is, conducting without characteristics, because it is non-dual, conducting in the realm of Dharma, that is, becoming the profoundness of non-duality, is what is thought. Clarifying this is, Subhuti, what do you think? Bodhisattva Mahasattva who conducts the ultimate truth, does he conduct the characteristic? It is said in this way. It is not like that, because the perception of characteristics and non-characteristics is prevented, so it is not conducting the nature of the characteristic of clinging to what appears as real and unreal. The meaning of skillful means is profound, Subhuti, what do you think? Has he not destroyed that characteristic? It is said in this way. The meaning of not destroying is not abandoning, or the meaning of brevity. It is not like that, because all dharmas are not manifested by the power of no object of attention. Because the characteristic is not existent. If that is the case, then is it separated from the characteristic? Subhuti, what do you think? Bodhisattva